Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 5
The fifth Sermon of the Lords Supper.
ISAIAH 55.1. &c.
Verſe 1 Hoe, eueryevery one that thirſteth, come yee to the waters: and yee that hauehave no ſiluer, come, buy, and eat: Come, I ſay, buy wine, and milke, without ſiluer, and without mony.
2 Wherefore doe yee lay out your ſiluer, and not for bread; and your labour, without being ſatisfied? Hearken diligently vntounto me, and eat that which is good, and let your ſoule delight in fatneſſe.
3 Incline your eares, and come vntounto me: heare, and your ſoule ſhall liue.
IN the Chapter immediately going before, the Prophet from the Lords owne mouth pronounceth many gracious promiſes vntounto his afflicted Church, bidding them reioice in regard of the deliuerance that the Lord ſhould worke out for them, and the many and wonderfull bleſſings that hee ſhould beſtow vponupon them: ſhewing them (to the intent they might giuegive more credit vntounto his words) that he that made them is their husband, Verſe 4 and their redeemer, euen the Lord of hoaſts; who though hee had forſaken them, and ſcattered them for a little while, yet with great compaſſion would hee gather them: and though hee hid his face in anger for a moment, yet with euerlaſting merciemercy would he hauehave compaſſion on them: and that they might make no doubt thereof, hee confirmeth his promiſe with an oath, ſaying, as I hauehave ſworne that the waters of Noah ſhould no more goe ouer the earth: ſo hauehave I ſworne that I will not bee angry with thee, nor rebuke thee, viz. in wrath and diſpleaſure: and therefore hee breaketh out into a patheticall and ſweet compellation, ſaying, O thou afflicted, and toſſed with tempeſt, that haſt no comfort: behold I will lay thy ſtones with the carbuncle, and thy foundation with Saphyres: that is, I will make of thee a precious building for my ſelfe. And as for their children, he ſaith, that they ſhall bee all taught of God, and enioy peace: and bee farre from oppreſſion, and from the feare of oppreſſors. And howſoeuer the enemy would be ſtirring now and then, yet (ſaith God) it ſhall be without mee: and whoſoeuer ſhall gather himſelfe in thee, againſt thee, ſhall fall: and that, becauſe all inſtruments of crueltie that could come againſt them, were ordered by the Lord, as being his by right of creation: and therefore no weapons made againſt them, ſhould preuaile. And this hee doth not appropriate to them only: but ſaith it is the heritage of the Lords ſeruants, which they hauehave right vntounto in all ages.
Hauing thus declared what treaſures were laid vp for them through the rich mercy of God in Chriſt; hee commeth in this 55. Chap. to exhort them to lay hold of Gods gracious offer: and in this exhortation ſheweth,
1 Firſt, what is the dutie that they muſt performe, which is ſet foorth by Metaphoricall ſpeeches, taken from naturall things, and applied to ſpirituall. Hoe, eueryevery one that thirſteth, come to the waters, &c. Signifying that as for the preſeruation of their naturall life, they muſt firſt hauehave a good appetite, and then get meate and drinke to nouriſh and refreſh them: and if they cannot hauehave it otherwiſe, muſt buy it: and if it be not to be gotten at an eaſie rate, they muſt be content to goe to the price of it: ſo hee that would hauehave grace, and hauehave the life thereof continued, and the vigor therof increaſed in his ſoule, muſt get an hungrie and thirſtie deſire after it, and bee at coſt to procure it, though neither by ſiluer, nor gold, nor any charges of that kind, as ſhall after be ſhewed.
2 Secondly, reaſons whereby the ſame is enforced.
1 The firſt whereof, is drawen from the hurt that would enſue if they did not follow his direction: they ſhould miſſpend their mony, and their labour, and bee neuer the neerer to the obtaining of that which might content them. Wherefore (ſaith hee) will you lay out ſiluer and not for bread: and your labour without being ſatisfied?
2 A ſecond reaſon, is taken from the benefit that they ſhould find by attending to his exhortation, to eat that which is good, and to bring their ſoules to delight in fatneſſe: namely, that all their needs ſhould bee ſupplied, and their miſeries cured: in briefe, their ſoules ſhould liue, both the life of grace, and of glorie.
[Hoe, eueryevery one that thirſteth.] In that hee calleth none to partake of the holy things of God, but thoſe that are thus affected. The doctrine is: that,
The thirſtie ſoule alone hath intereſt in the graces of God, Doct. 1 and ſhall reape benefit by the meanes of grace.OnelyOnly thirſtie ſoules find refreſhing frō Gods ordinances.
Thoſe onelyonly that feele their owne barrenneſſe and emptineſſe, and highly eſteeme, and heartily deſire the mercies of God through the merits of Chriſt: they onelyonly, I ſay, hauehave right vntounto and ſhall hauehave a portion in the ſame. Therefore when Dauid would perſwade God to bring him againe to the aſſemblies of the Saints, where he might inioy the meanes of comfort, and of ſaluation, he vſeth this as a forcible argument, My ſoule thirſteth for God, euen for the liuing God: Pſal. 42.2. Pſal. 48.2.when ſhal I come & appeare before the preſence of God? and againe, My ſoule longeth; yea, and fainteth for the courts of the Lord, &c.
Now the reaſons of this point are theſe: Reaſons.
Firſt, no man hath any warrant to reſort vntounto the meanes of godlineſſe, but onelyonly ſuch as were before mentioned: for, Elſe no commandement. Reuel. 22.17.thus the Lord inuiteth men vntounto him: Let him that is athirſt come: and let whoſoeuer will (namely, that is ſo qualified) take of the waters of life freely: ſo that none are bidden gueſts, but ſuch as hauehave thirſtie ſoules.
Secondly, none elſe hauehave any promiſe of ſpeeding well, if they ſhould come: for thus goeth the promiſe, No promiſe Iſa. 44.3.I will powre water vponupon the thirſtie, and flouds vponupon the dry ground. Till then, we can neuer hauehave aſſurance of any benefit by Gods ordinances: but when once we come with a longing heart, that doth as it were gape and enlarge it ſelfe to take in the raine of grace, as the drie ground doth to receiue the ſhowres that fall vponupon it, then though we be neuer ſo thirſtie, wee ſhall bee fully ſatisfied; and though wee bee neuer ſo drie and barren, wee ſhall be made to flouriſh and grow as the graſſe, Verſe 4 and as the willowes by the Riuers of water: and that none other can grow in grace, or gather any ſpirituall ſtrength by the meanes, it is euident in the Epiſtle of Peter, where he exhorteth them in this manner, As new borne babes deſire the ſincere milke of the word, that ye may grow thereby. q. d. You may repaire vntounto the word as often as you will, and giuegive as diligent care as you can: but you ſhall neuer get any inward growth of grace thereby, vntill you bee as ſharpe ſet for the foode of your ſoules, as little children are for their mothers milke: but when once you attaine to ſuch an eager deſire of goodneſſe, then you ſhall grow from a little meaſure of ſtrength, to a greater, and ſtill increaſe in the inward man, as children doe in the outward: and finde a progreſſe in grace as they doe in nature.
Thirdly, as thoſe that are deſtitute of this ſpirituall thirſt, hauehave no commandement, No fitneſſe.nor promiſe from God: ſo neither hauehave they any fitneſſe in themſelues, becauſe they want that principall grace, which doth fit men for the entertaining of Gods holy ſpirit, which alone maketh Gods ordinances effectuall: to wit, humility: which proceedeth from a ſenſe of our owne miſerie, and a ſight of Gods mercy: now where this is wanting, there is no place for Gods graces: For God reſiſteth the proud, Iames 4.and giueth grace onelyonly to the humble. Let a man bring vntounto the word neuer ſo good a wit, capacity, and memorie, hee ſhall neuer take profit by hearing, till hee get a broken heart, and an humbled ſpirit: but God will euer reſiſt and croſſe, and thwart all his endeauours: becauſe if hee ſhould get any benefit by the Goſpell, hee would hauehave no minde to aſcribe the glorie thereof vntounto God, to whom it is wholly due: Note. but to himſelfe, to whom no part thereof doth belong.
Firſt, Vſe. 1 for terror vntounto ſuch, as hauehave no manner of appetite, eagerneſſe, nor earneſtneſſe for ſpirituall things, but are altogether bent for profit, and pleaſure, & credit, and promotion, &c. which carnall deſires doe vtterly kill their appetite vntounto better things: and extinguiſh or banniſh all good motions and affections that doe at any time ariſe in their hearts. Theſe wretched men are in a wofull caſe; for they ruſh vponupon the holy things of God, without any commiſſion; and therefore without expectation of good from them. And howſoeuer they may talke and brag of their profiting by the word, yet God that ſeeth and ſearcheth their hearts, eſteemeth of them, but as of dogs and ſwine, that prophane his holy things. If they would bee partakers of the water of life, they muſt bee thirſtie: and if they would eate of the bread of life, they muſt bee hungrie: otherwiſe, though they be preſent in the congregation, and heare the word preached, and ſee the wine powred out, and the bread broken before their eies at the celebration of the Lords Supper, yet they can hauehave no hope that they ſhall hauehave one drop of Chriſt his blood, to waſh away their ſinnes, but may rather expect the viols of his indignation, to conſume their bodies and ſoules: and it is a iuſt vengeance of God vponupon ſuch prophane and irreligious perſons, that when they come to the Sermons & to the Sacrament, they get no good, but rather much hurt therby: and hauehave their luſts ſtronger, their hearts harder, and their minds far more blind and vncapable of any good knowledge, eueryevery day then other.
But what is the reaſon heereof? (may ſome demand) Is not the word of God mighty to beate downe the ſtrong holds of the deuill? and is not the Sacrament powerfull in operation, and able to worke great things?
Yes they are ſo: and why then hauehave ſuch no profit by them? becauſe they are abuſers and prophaners, and not meet receiuers of the ſame: becauſe they come not with any preparation, or deſire of a bleſſing vponupon the meanes, but for cuſtome and faſhion, that they might not ſeeme to bee ſo bad as indeed they are: nor to ſet ſo light by the holy ordinances of God as in truth they doe.
Secondly, for inſtruction. Ʋſe 2 If wee would bee welcome to Chriſt Ieſus, when hee inuiteth vsus to feaſt with him, then let vsus get a good ſtomacke to feed on ſuch cheere as he offereth vntounto vsus. Otherwiſe, if wee glut our ſelues before wee come to his Table, and be onelyonly looking on thoſe dainties, on which others are feedings, it will not bee well taken at our hands, but wee ſhall be as diſtaſtefull vntounto the feaſt-maker, as his prouiſion is vntounto vsus: and thoſe things which are vntounto others the ſauour of life vntounto life, ſhall proue vntounto vsus the ſauour of death vntounto our eternall deſtruction, if our repentance doe not preuent Gods iudgement. If Gods owne children comming careleſly and vnpreparedly cannot eſcape Gods hand, 1. Cor. 11. then what ſhall become of thoſe vngodly ones, who come not onelyonly negligently, but altogether prophanely: and ſo, defile the ſacred ordinances of God? (for to the vncleane, all things are vncleane) ſurely if iudgement begin at Gods houſe, there is nothing remaining for vngodly men, but a fearefull expectation of wrath and vengeance to be powred out vponupon them in full meaſure. In which regard it ſtandeth vsus vponupon to looke vntounto our hearts before hand: and to the intent wee may come with this ſpirituall appetite, the want whereof is ſo offenſiue vntounto God, and dangerous vntounto vsus, let vsus vſe all good meanes for the obtaining of it: as
Firſt, Meanes to get a ſpiritual appetite.to purge away that which may annoy our ſtomacke and kill our appetite: and what that is, Peter telleth vsus when hee ſaith; Wherefore laying aſide all maliciouſneſſe, and all guile, Allovv no ſin. 1 Pet. 2.21.and diſſimulation, and enuy and euill ſpeaking, as new borne babes deſire the ſincere milke of the word, &c. As if hee had ſaid, ſo long as you giuegive place vntounto, Note. and delight in any euill; ſo long as you carry a bitter and enuious mind againſt your brethren, or an hypocriticall and diſſembling heart towards God, and ſuffer your euill affections to breake forth into euill ſpeeches; ſo long you can neuer delight in, nor bee very deſirous of the pure word of God, and therefore can not poſſibly grow in the knowledge and practiſe of the ſame. And therefore when we finde in our ſelues dulneſſe and deadneſſe, and vnwillingneſſe vntounto good duties; let vsus conclude for a certainty that wee ſtand in need of Phyſicke for the purging of our ſoules: for ſinne worketh on our hearts, as ill humors doe in our ſtomacks; it maketh vsus to loath all ſpirituall food, and all meanes of refreſhing. And this take for an vndoubted truth, which though our mouthes will not confeſſe, yet our hearts muſt needs acknowledge: when wee hauehave no deſire to heare the word preached, or to receiue the Sacrament when it is to bee adminiſtred, there is ſome ſinne or other not thorowlie repented of, which ſo cloieth the ſoule, that it cannot delight in thoſe holy exerciſes: and as our hearts are more purged by godly ſorrow, Matth. 5.ſo will our hunger and thirſt after righteouſneſſe, and the meanes thereof, bee ſtill increaſed in vsus. This then is the firſt rule that wee muſt obſerue for the getting of ſpirituall appetite, viz. to put away the practiſe of all croſſe euils, and the allowance of all infirmities, great or ſmall.
A ſecond is, that wee muſt endeuour to know our owne miſery, what wee are by nature, See thy miſerie.and by deſert in regard of our great and greeuous offences: that ſo being poore in ſpirit, wee may ſigh and cry for grace; whereas thoſe that are proud in ſpirit, care not for it. We ſee this by common experience, that the perceiuing and feeling of greeuous and dangerous diſeaſes and diſtemperatures in the bodie, will driue men to the Phyſitian to intreat for phyſicke, that ſo their ſickneſſe may be cured: and in like ſort, the diſcerning and deſcrying of the lothſome and noiſome corruptions wherewith our ſoules are infected and indangered, will driue vsus vntounto the Lord to craue merciemercy and grace from his owne meanes, that our iniquities may bee fully pardoned, and our ſinfull nature ſoundlie healed. For when nothing is more irkſome vntounto vsus, nor more feared of vsus then ſinne; then nothing is more deſireable with vsus, nor more deſired of vsus then grace.
Eſpecially, if (in the third place) wee conſider the excellencie thereof: how it bringeth with it freedome from all euill; Conſider the excelency of grace.both from the guilt of ſinne, and from the puniſhment of ſin: and withall the enioyment of all bleſſings needfull for body or ſoule, for this life, or that which is to come. If (I ſay) the ſetled meditation hereof doe once ſinke into our hearts, it cannot but ſet our affections on fire, with an ardent and earneſt deſire of the ſame. Nothing makes vsus ſo weake and cold in hearing the word, or communicating of the Sacrament, as that wee hauehave not ſufficiently taſted how good the Lord is. And thus much of the meanes of getting a ſpirituall appetite. Now it followteh.
[Come, I ſay, buy wine, and milke.] And verſe 2. [Eat that which is good, and let your ſoules deligt in fatneſſe.] The drift of all theſe borrowed ſpeeches is to ſhew, that God offereth vntounto, and will beſtow vponupon the faithfull that ſeeke vntounto him, ſuch ſpirituall good things, as ſhall much comfort, and refreſh their hearts, and make their ſoules as it were fat and well liking. Whence ariſeth this doctrine: Doctr. 2 that,
Whoſoeuer commeth to Chriſt Ieſus in the religious vſe of his ordinances, All the wants of the faithful ſupplied by Chriſt.ſhall hauehave all his wants ſupplied, be they neuer ſo many, and neuer ſo great. Are they thirſtie? hee hath water of life for them. Are they hungry? hee hath all variety of dainties to refreſh them. Are they babes? here is milke to feede vponupon. Are they ſtrong men, yet wearied out with afflictions and temptations? here is bread that wil ſtrengthen their fainting hearts. Are they heauy and penſiue? here is wine to glad their ſorrowfull hearts. In a word, Chriſt Ieſus hath plentifull prouiſion of all ſorts, and would hauehave vsus eat that which is beſt for vsus; commanding that our ſoules ſhould delight in fatnes, and in the good things that hee offereth vntounto vsus.
This doctrine is further illuſtrated and proued vntounto vsus out of Ezekiel: Ezek. 34.where the Prophet hauing ſharpely reproued the ſhepheards of Iſrael, that fed themſelues, and not their flocks, that did not ſtrengthen the weake, nor heale the ſicke, &c. hee promiſeth that God will ſet a ſhepheard ouer them, euen Chriſt Ieſus, verſe 23. who ſhould performe theſe two things: viz. feede his ſheepe, and bring them to their reſt: then hee vndertaketh in all caſualities to looke vntounto them, I will (ſaith hee) ſeeke that which is loſt, &c. where obſerue how hee frameth his remedy to their neceſſitie: ſome hauehave loſt themſelues, and as ſilly ſheepe, would wander vp and downe, and neuer returne to their ſhepheard againe, but become a pray to the enemies of their ſoules: thoſe he wil ſeeke, and not looſe any of them, whom he hath ſo dearely bought. Some are as it were driuen away by ſtrong corruptions, and violent temptations: thoſe hee will bring againe, though they be caried neuer ſo far. Others hauehave been cruſhed and broken with many ſorrowes and miſeries, euen with one breaking vponupon another by reaſon of their owne ſinnes: thoſe he will bind vp, and cure all their wounds. Others againe are weake and full of imperfections: thoſe hee will ſtrengthen by the power of his might, and at length make them ſtrong men in Chriſt. So that wee ſee, eueryevery one according to his need, ſhall receiue comfort and reliefe from him: and there are reaſons hereof.
The firſt is taken from the infinite power of Chriſt, Reaſons. whereby hee is able to ſaue and to ſuccour his people, whatſoeuer their eſtate bee. If the firſt Adam being onelyonly man, Hee is able.were able to deſtroy and ouerthrow all mankind: then much more is the ſecond Adam, being God and man, of ſufficient power to recouer his elect: eſpecially ſeeing that the meanes he vſeth are farre more forcible to repaire our breaches, then Adams meanes were to make them: and more effectuall to worke out our happineſſe and ſaluation, then his were to procure our miſerie and deſtruction.
The ſecond is taken from his readines, being eueryevery whit as willing as he is able to do this for vsus. He is ready.As God the father gaue him a charge, ſo he vndertooke it, and accompliſhed the work which hee gaue him to doe: Iohn. 17.4.it was his fathers will that he ſhould ſaue his people, and hee willingly performed whatſoeuer was required of him in that behalfe, and therefore before hee yeelded vp the ghoſt, hee vttered theſe words, It is finiſhed: Iohn 19.30.ſignifying that hee had gone thorow with that painfull worke which the Lord had impoſed vponupon him: now hauing done the greateſt for vsus, hee will not faile vsus (wee may bee well aſſured) in ſmaller matters, which depend vponupon the former.
Thirdly hee is alſo infinite in wiſdome, and therefore able to finde out the beſt way, He is infinitly wiſe.and to determine of the fitteſt time (withall other circumſtances) to releeue and comfort vsus. There is many times, ſuch confuſion in the minds, ſuch hardneſſe in the hearts, ſuch blemiſhes in the names, ſuch weakneſſe vponupon the bodies, and ſuch wofull breaches in the eſtates of Gods ſeruants, that no man, nay, nor all the men in the world, know how to redreſſe the things that are amiſſe: but if it pleaſe our Lord Chriſt Ieſus to take the cure in hand, nothing ſhal be found too difficult for him: but that which ſeemeth impoſſible in the eie of reaſon, ſhall appeare not onelyonly poſſible, but very eaſie vntounto him. and therefore in all theſe reſpects it muſt needs be a certaine truth, that thoſe that ſeeke to him, and waite vponupon him, ſhall in due ſeaſon bee receiued by him.
Which may be an incouragement vntounto vsus, Vſe 1 whatſoeuer our wants and neceſſities be, to make Chriſt our refuge, and to flie vntounto him for a ſupply: if wee come to wiſedomes feaſt, wee ſhall finde all things prepared that may bee for ſtrength, or for delight: Prou. 9.2.if wee bee hungrie, our Sauiour will ſatisfie vsus with good things, and neuer ſend vsus emptie away: if wee be babes, hee hath milke for vsus: if wee bee of geater growth in Chriſtianitie, he hath ſtronger meat for vsus.
Secondly, let vsus therefore labour to bee meete gueſts for this heauenly banquet: which that we may bee, let vsus obſerue the rules giuen vsus in this text: viz.
Firſt, if wee will hauehave any refreſhing at this feaſt, wee muſt buy it: which is twice repeated, to ſhew that it is a matter of neceſſitie, and a matter of weight that neerely concerneth vsus: not that wee can giuegive any thing anſwerable to the worth of that which wee ſhall receiue (for grace is an vnmachable treaſure) but heereby theſe two things are ſignified:
Firſt, How we muſt buy.that as in bargaines betwixt man and man, he that buieth a thing, muſt part with ſomewhat: ſo muſt wee in this purchaſe of ours. Part with ſin.And what is it that wee muſt part withall? with nothing but our owne ſinnes (which will doe vsus no good, but infinite hurt if wee retaine them ſtill) and with thoſe things which can be no longer kept without ſinne, as wealth, and libertie, and credit, and life it ſelfe, when God calleth for them. Mat. 13.44.To this purpoſe, is it ſaid, that the kingdome of heauen is like vntounto a treaſur hide in the field, which when a man hath found, hee hideth it, and for ioy thereof departeth and ſelleth [all that hee hath] meaning all that hee hath by nature, renouncing all his carnall affections, and withdrawing his heart from the things heere below: for it is not intended that eueryevery man ſhould ſell all his ſubſtance, and earthly poſſeſſions, and commodities: but onelyonly that hee ſhould withdraw his confidence from theſe, and his immoderate louelove of theſe, being content to forſake them quite, rather then to forgoe Chriſt, and to forfait his owne ſaluation: ſo that as the price wee pay for any thing is altogether alienated from vsus: ſo muſt ſin be, though neuer ſo much eſteemed, and beleeued before time. And ſo are theſe words expounded in this very Chapter verſe 7. Let the wieked forſake his waies, and the vnrighteous his owne imaginations, &c. Many forſake ſome ill waies, but not their owne: or if they doe leaue their olde waies and works outwardly, yet they doe not forſake their owne imaginations: but to leaue anothers ſinne for the procuring of this pearle, is as if one ſhould buy cattle, or grounds, &c. with another mans money, which is plaine theeuery, and will not go for currant pay: the Lord would hauehave all penitent ſinners, both to forſake their owne waies and their owne imaginations.
A ſecond thing in buying, is, that wee muſt receiue and retaine the thing bought: Receiue and retaine grace.and ſo would God hauehave vsus to hold faſt grace when wee hauehave got it. Therefore the wiſe man exhorteth vsus, buy the truth, and ſell it not: likewiſe wiſdome, and inſtruction, and vnderſtanding. Wee may chaffer for other things as we will, buy and ſell, and ſell and buy, &c. but heere wee muſt not doe ſo: when once wee hauehave obtained heauenlie wiſdome, and gotten religion in our hearts, wee muſt get as much increaſe to it daily as wee can, but neuer let goe any of that we hauehave. And thus much for buying, and the things to be obſerued therein.
A ſecond thing required in the text, is, that wee muſt eat, and this ſtandeth in excellent proportion with naturall food. If a man come where there is great ſtore of meat, and varietite of choice wines, and he ſee others hauehave a notable appetite, and himſelfe none; all the cheere that is ſet before him will doe him no good, but rather vexe, and trouble him: euen ſo it is in the ſpirituall feaſt: 1. Cor. 11.24.and therefore Chriſt exhorteh vsus ſo often to feed vponupon him: take, eat (ſaith hee) ſhewing vsus what that is, viz. to beleeue in him: Iohn 6.51.in which regard hee is ſaid to dwell in our hearts by faith: whereas vnbeliefe chaſet hhim thence, and will let him hauehave no roome, nor place of abode in our ſoules. Therefore let vsus make account, that as the naturall food, ſo the ſpirituall alſo, is to be receiued into our ſtomackes, and there to be as it were digeſted before wee can hauehave benefit by it.
[Without ſiluer.] Hence wee ſee that God offereth vsus the greateſt, and moſt excellent things without money or money worth.
The beſt things are beſt cheape. Doct. 3
Nothing can be gotten at a lower rate then things that are of geateſt worth. God giueth nothing on our delert. Reuel. 22.Therefore are we bid to drinke of the water of life freely: and as grace, ſo alſo glory is without any deſert of ours beſtowed vponupon vsus: for the gift of God, (ſaith the Apoſtle) is eternall life. Rom. 6.
Now the reaſons why heauenly things are not ſet at ſale, but to bee had of free coſt, are theſe:
Firſt, Reaſons. becauſe God will hauehave the praiſe of his mercy: if he ſhould take any thing of vsus, hee ſhould loſe a great part of his glorie. From his glorie.We are too ready to boaſt now when wee are pardoned, ſanctified, and ſaued of his free grace, and not by our owne workes: in that God puts life and ſtrength into vsus to be working inſtuments of our owne happineſſe, though not of our iuſtification; what then ſhould wee doe, if God ſhould make vsus our owne Sauiours, and propoſe heauen vntounto vsus as a price, bidding vsus winne it, and weare it?
Secondly, grant that God were deſirous of ſome conſideration from vsus in regard of that kingdome which hee offereth vntounto vsus, Our penurie. Epheſ. 2.hee knoweth full well that wee hauehave nothing to giuegive, but are meere beggers, and could but pay God with his owne: for in our ſelues wee are poore, miſerable, naked, and deſtitute of all goodneſſe: Indeed wee hauehave in vsus matter enough to deſerue Gods wrath, but none at all to procure his fauour.
Thirdly, if wee had ſomewhat to giuegive, yet it were in no ſort correſpondent to that which wee ſhall receiue: The inualuableneſſe of Gods gifts.for the graces of Gods ſpirit, and the crowne of glorie are vnualuable, ſo that nothing that is in the poſſeſſion of any creature may bee laid in the ballance againſt them. Therefore when Simon Magus would hauehave bought but one gift of working a miracle: Act. 8.19.20.towit, that on whomſoeuer he ſhould lay his hands, he might receiue the holy Ghoſt: Peter anſwered, Thy mony periſh with thee, becauſe thou thinkeſt the gift of God may be obtained by money. Much more then, may this be ſpoken of ſanctifying gaces, which are far more excellent: they are not to be obtained by money, or by any earthly treaſure: for there is no price that can come neere them.
For the confutation of Papiſts, Vſe 1 that would buy out heauen by their owne meritorious works: they are euen like Simou Magus their father, and would rob God of his honour, which hee will not giuegive vntounto any other: plainely manifeſting vntounto all the world, that they are groſly ignorant of their owne vileneſſe and wretchedneſſe, and of the worth and excellency of heauenly things.
For inſtruction, though we find no maner of goodneſſe or worthineſſe in our ſelues, yet that ſhall bee ſo farre from being any hinderance vntounto vsus that we ſhall hauehave the ſight of it, and humiliation for it, it will rather further vsus, then hinder vsus: for bleſſed are the poore in ſpirit. Matth 5.God is not like one that keepes an ordinarie, where eueryevery one that ſitteth at table muſt buy his ſhot: but hee is a royall feaſt-maker that keepeth open houſe for all commers and goers: and hee paies beſt that ſeeth hee hath nothing at all to pay, and is thereby brought out of all conceite with himſelfe. And this ſhould put an anſwer into our mouthes againſt Satans obiection, that wee hauehave nothing to ſatisfie God for our offences againſt his maieſtie, nor for his mercies offered vntounto vsus: wee neede not any ſuch matter of ſatisfaction: becauſe God would hauehave vsus buy and eate freely without mony, or mony worth; and our humble and thankefull acknowlegement of this his bounty and liberalitie, is all the ſatisfaction that he looketh for at our hands.
[Why doe you lay out your ſiluer, and not for bread? &c.] That is about ſuch things, as for which you are neuer the better: which will not breed any good blood, or good nouriſhment; hee followeth the former Metaphor ſtill, reprouing them for their folly, that whereas the Lord doth offer them ſuch good things ſo good cheape, they would neglect, and paſſe by them and rather chaffer with the world, and ſpend their thoughts and paines, about things of no worth, that would no way ſatisfie them, but when they had toiled out themſelues in the purſuite of them, they ſhould bee as reſtles, and voide of true contentment, as euer before.
Nothing can ſatisfie, Doct. 4 and content the minde but grace.
Many things there bee that make ſhew as if they could doe it, Grace onelyonly contents the mind. 1. Tim. 6.6.but the truth is, all will come to ſhort, and bee found too weake for the effecting of it. Therefore the Apoſtle ſaith that Godlineſſe is great riches with contentment. Other riches are of that nature, that the more wee hauehave, the more wee deſire, and the more our hearts are diſquieted with the care of keeping them, and the feare of looſing them, But true pietie is of that force that it drawes the ſoule vntounto God, and makes it to relie on him, and one his treaſures, and there is a ſure ſtay indeed: for hee will neuer faile nor forſake ſuch as caſt their cares vponupon him. Pſalm. 4. Phil.That made Dauid ſo to reioice, when God lified vp the light of his countenance vponupon him: and that made Paul in whatſoeuer eſtate hee was, Reaſons. therewith to bee content. And the reaſon of the doctrine is, becauſe grace onelyonly repaires the image of God, (the loſſe whereof was the cauſe of all our woe) according to that ſaying of the Apoſtle, 2. Cor. 3.18.We all behold as in a mirrour the glory of the Lord with open face, and are changed into the ſame image from glorie to glorie, Note. as by the ſpirit of the Lord. This is the vertue of the word, that whereas looking into other glaſſes, we ſhall ſee our owne faces, therein wee may behold Gods face: and not onelyonly ſo, but ſeeing and miſliking our owne deformitie, ſhall inſteede thereof receiue by degrees a glorious viſage, and be transformed into the image of God himſelfe, which there wee doe behold: and this image was it which wee loſt by Adams fall, and with all ſond contentment: and this may we recouer againe in Chriſt through the hearing of the word, and with it true peace, and ſetled comfort. Let a man hauehave the command of all the world, before he hauehave Gods image ſtamped vponupon his ſoule, hee ſhall hauehave a reſtles heart, becauſe hee hath a wicked heart: he ſhall bee like a beaſt, nay, worſe then a beaſt. Adam after his eating of the forbidden fruit, had his abod in Paradiſe for a while: but he found that a hell, which was formerly as it were an heauen vntounto him: and why? becauſe hee had loſt Gods image, and conſequently the ſweet apprehenſion of his fauour, which before made all comfortable vntounto him.
Secondly, nothing can take away ſinne but grace; now whereſoeuer ſinne taketh vp the place, it expels all quietneſſe from thence. There is no peace to the wicked, ſaith my God. Iſa. 57.21.For when the mind is full of error, and the heart full of luſt, there muſt needes bee a great confuſion and diſtemper in the whole man.
Thirdly, vntill grace enter into the heart, and rule there, Satan hath the dominion, and ruleth there as a tyrant, at his owne will and pleaſure. If hee doe but ſtirre a wicked man to any ſinfull practiſe, hee is foorthwith readie to yeeld vntounto him: if hee doe but bid him ſpue out the venome of his poiſoned ſtomacke, hee preſently breaketh foorth into cruell and bitter ſwearing, or curſing, or railing, &c. ſo that it may truely bee ſaid that wicked mens tongues are ſet on fire of hell: and what reſt then can there bee in that ſoule, Iames 3.6.which is ſo poſſeſſed by Satan, who will neuer ſuffer his members to deſiſt from inuenting, or executing ſome miſchiefe or other.
Fourthly, there can be no contentednes in a graceleſſe perſon, becauſe God and he are at warre: for vntill ſuch time as men be iuſtified by faith, they hauehave no peace with God, Rom. 5.1.and therefore non with their owne conſciences: and what eaſe or reſt can bee vntounto them, that hauehave ſuch a worme, as is a guilty, and accuſing conſcience, alwaies gnawing within them, and ſuch a racke euer and anone (when God will) torturing and tormenting them? ſurely if grace and peace doe euer goe together, as the Scripture manifeſteth, then where grace is abſent, peace cannot bee preſent, and ſo the ſoule muſt needes be deſtitute of all true contentment.
Forthe reproofe of thoſe that (as the Prophet ſaith) diſquiet themſelues about a vaine ſhaddow: Vſe. 1 in purſuing this pleaſure and that commoditie, and ſuch promotions, and other the like matters, as beſt pleaſe their ſeuerall fancies. If they had gained all that they ſeeke for, it could doe them no good: for all is but vanitie, and vexation of ſpirit: a bruite beaſt is farre happier then they: and well had it beene for them, if they had neuer beene borne: for what ſhall it profit a man to winne the whole world and to looſe his owne ſoule? to bee a drudge to eueryevery baſe luſt, to waſte and conſume his wit, and ſtrength, and al, and then to hauehave hell for his paines? yet how buſie are moſt men in digging for droſſe, and refuſing gold; in ſeeking earthly things, and deſpiſing heauenly? but what will be the euent? Such as truſt in lying vanities, forſake their owne mercies.
For inſtruction, that wee ſhould not follow after chaffe, and exerciſe our ſelues in things of no worth, which will make vsus neuer the better, or honeſter, though wee hauehave them in neuer ſo great abundance: but let vsus labour for godlineſſe which will free our hearts from diſcontentment, and repleniſh them with true peace and laſting comforts.
The doctrines following, ſhall be but euen named. [Heare, and your ſoule ſhall liue.] Whence this doctrine is implied, that,
All men and women are dead in ſinnes and treſpaſſes, till the word hauehave wrought life in them.
Another point from hence might be this: that,
They that conſcionably vſe the meanes, ſhall receiue the life of grace and glory.
Prouided that they come thereunto, with
1 Preparation, ſetting themſeues in Gods preſence. Eccl. 5.
2 With attention, hiding the word in their hearts. Pſal. 119. Pet. 2.
3 With an expectation of good ſucceſſe at length, though God make them waite for a time.